Now when There is some relief for the Syrians after long time us comes to the act trying to stop false chemical attack when it has the largest arsenal of chemical weapons himself. Was killing millions in Afghanistan, Iraq and Vietnam better than a chemical attack

Hadith From Imam Musa al-Kazim (A.S)
Hadith From Imam Musa al-Kazim (A.S)
1 - The affliction is one for the patient and is two for the impatient .(Tohaf Al-okool , P . 437)
2 - Taciturnity is a great wisdom . Be silent that it is a good tranquility and cause for decrease of sins .(Tohaf Al-okool , P . 414)
3 - Refrain from joking because it wipes off your spiritual appearance .(Behar Al-anwar , Vol . 78 , P 321)
4 - Consultation with the wise advisor is a blessing , grace , guidance and successby God , there fore , if the benevolent wise gave you an opinion , refrain fromoppossing because this causes destruction .(Tohaf Al-okool , P . 420)
5 - There is nothing which your eyes can see unless have admonishment .(Behar Al-anwar , Vol . 78 , P 319)
6 - Verily , God has two authorities over the people . An apparent one and ahidden one . His apparent authority is the messengers , prophets and Imams ;and the consealed authority is the people's minds .(Tohaf Al-okool , P . 407)
7 - Patience for solitudes is the sign of mind's power , whoever by the ExaltedGlorious God uses his reasoning isolates from the people of this world and itslovers , and desires what is with God ; God is his companion in horror , friendin loneliness , wealth in poverty , and houour when have no family or tribe .(Tohaf Al-okool , P . 407)
8 - Every thing has an evidence , the evidence for the wise is contemplation andthe evidence for contemplation is silence .(Tohaf Al-okool , P . 406)
9 - Verily the most important among the people is the one not caring for worldlypositions ; know that the value of your bodies is nothing but paradise so don'tsell it with other than that .(Tohaf Al-okool , P . 410)
10 - The best means by which a slave seeks proximity to God after his ( God's )recognition is praying , benevolence to parents , and abandonment of envy ,self - conceit and vaunting .(Tohaf Al-okool , P . 412)
11 - God has forbidden his paradise for any shameless foulmouthed person who doesn'tcare for what he says or what is said to him .(Tohaf Al-okool , P . 416)
12 - Refrain from vanity , because whoever has a grain of vanity in his heart doesn'tenter paradise .(Tohaf Al-okool , P . 414)
13 - Associating with the religious individuals is the honour of this world and thehere after .(Tohaf Al-okool , P . 420)
14 - Refrain from associating with people and friendship with them unless find awise and honest among them , ( if so ) then take him as a friend and escapefrom the others as you escape from fierce animals .(Tohaf Al-okool , P . 420)
15 - A believer is as the two pans of the scale that whenever his faith increaseshis afflictions increase .(Tohaf Al-okool , P . 432)
16 - Supererogatory prayers are the way for the believer's closeness to God .(Tohaf Al-okool , P . 425)
17 - The caller on the day of judgement calls : let him stand , the one who has totake wage from God , and nobody stands except for the one who has forgiven andhas made reconciliation among people , so his reward is by God .(Tohaf Al-okool , P . 435)
18 - Your aid to the weak is of the best charities .(Tohaf Al-okool , P . 437)
19 - He who was condemned with injustice knows its severity .(Tohaf Al-okool , P . 437)
20 - Whenever people committed new sins which they didn't use to do , God gives themnew afflictions which they didn't expect .(Tohaf Al-okool , P . 434)
21 - Be after deep understanding in religion because this is the key for insight ,and perfection of worship ; and is the cause for attaining high degrees andgreat levels in the affairs of this world and religion .(Tohaf Al-okool , P . 434)
22 - Kindness and love to people is half of wisdom .(Tohaf Al-okool , P . 425)
23 - Whoever wanted to be the strongest among the popele should depend upon God .(Behar Al-anwar , Vol . 71 , P 143) 24 - Whoever has two of his days equal to each other is ggpped , whoever had hissecond day worse that his first is cursed , whoever sees no increase in himselfis decreasing and whoever is decreasing death is better than life for him .(Behar Al-anwar , Vol . 78 , P 327)
25 - Is not of us ( the one ) who didn't reckon himself every day , so if did agood deed ask God for its increase and if did a bad - deed , ask God'sforgiveness and make repentence to him .(Osool Al-kafi , Vol . 4 , P 191)
26 - Anger is the key to any evil .(Tohaf Al-okool , P . 416)
27 - Have patience in obeying and in not disobeying God because this world is only ashort period of time , you don't feel the happiness and sorrow of what haspassed and don't know of what didn't come yet . There fore have patience forthat are in now as if you were happy .(Tohaf Al-okool , P . 417)
28 - This world is as the sea - water the more the thirsty ( person ) drink themore he is thirsty till kill him .(Tohaf Al-okool , P . 417)
29 - Every thing has a charity tax and the charity tax for the bodies is recommendedfasting .(Tohaf Al-okool , P . 425)
30 - Whoever made supplication before ( thanking and ) praising God and sendingblessing upon the prophet ( p ) is as the one who throws an arrow without abowstring .(Tohaf Al-okool , P . 425)
31 - Management is half of living .(Tohaf Al-okool , P . 425)
32 - Fewness of children is a kind of affluency .(Tohaf Al-okool , P . 425)
33 - Whoever made his parents sad , has been ungrateful to them .(Tohaf Al-okool , P . 425)

Character and Virtues
Imam Musa Ibn Ja’far (as) was one of the illustrious Imams who God had set a paragon of moral excellence. Each member of this noble family possessed cardinal virtues. Naturally in some individuals a particular virtue is dominant and more conspicuous. The seventh Imam excelled in tolerance and forgiveness, so much so that he was entitled al-Kazim, the suppressor of anger.
Never was he heard speaking roughly or harshly to anyone. Even in the most unpleasant situations, he was seen smiling bearing the pain gracefully. This was in accordance with the saying of his ancestor Imam ‘Ali (as) that the faithful keeps his grief confined in his heart with a smile on his face.
One State official of Madina was a persistent source of harassment to the Imam. He even used abusive language regarding Imam ‘Ali. (as) But our 7th Imam always directed his followers not to retaliate in the same abusive manner.
When his manner became too rude to be tolerated, Imam’s followers sought permission from the Imam to retaliate against him. The Imam appeased them, promising to decide the matter in his own way.
Pacifying his followers, the Imam went to that man on his Farm and treated him with such noble benevolence that the man felt ashamed of his conduct and subsequently changed his attitude and altered his conduct. Explaining his policy to his followers, the Imam asked,“ Was my behavior better than the methods you suggested?”
They admitted that it certainly was. He thus carried out the instructions of his great ancestor Imam ‘Ali (as) which is recorded in Nahjul Balagha to subdue the enemy with benevolence since it is more effective than trying to defeat them with the same methods. No doubt this requires a correct judgement of your adversary’s nature. Imam ‘Ali (as) has therefore warned not to use this policy with the vile and mean, or they will be encouraged to do more mischief.
To vanquish the enemy with goodness certainly requires the foresight the Imam possessed. Strictness is permissible only when the enemy’s continuous vile conduct justifies retaliation or the use of force. If not, these dignified Nufus preferred to deal with that kind of person gently so as to have a valid pretext against the opponent and leave no ground for him to justify his aggression.
This was the noble method usually adopted by all members of Ahlul Bayt. Imam ‘Ali (as) even on his death bed behaved liberally with Ibn Muljim who had dealt him a mortal blow only the day before. Imam Musa Ibn Ja’far (as) showered his generosity on many of his relatives even when he knew that some of them were envious of him and conspired with the ruler of the time Harun al-Rashid.
As to what may have led to his final imprisonment, we find that it is stated by Al-Fakhri that there were some of the relatives of Musa Ibn a’afar who were envious of him and carried false reports about him to Al-Rashid, saying, “The people paying him the Khums, or one fifth of the property, are accepting the Imamate and he is about to revolt against you”.
They brought this report to Al-Rashid so frequently that it made him anxious and agitated. He gave the accuser some money to keep bringing him more information. But it is related through authentic sources that this relative of the Imam did not have the chance of enjoying that reward for espionage, for as soon as he reached Madinah, he suffered a serious illness and died from it.
It was in that year that Al-Rashid went on the pilgrimage, and when he arrived in Madina, he arrested the Imam Musa Ibn Ja’far, brought him to Baghdad and imprisoned him under the care of al-Sindi ibn Shahik. (Al-Fakhri-Ibnul Tiktika)
This agrees with Majlisi’s comment in Bihar al Anwar that “Harun took him from Madina ten days from the end of the month of Shawwal 177 Hijiri. Then Harun set out for Makka and took the Imam with him when he returned to Basra and had him imprisoned with Issa. About one year later he was taken out of the Basran prison and taken to Baghdad.
He was put in prison there under the watchful eye of the cruelest person named al-Sindi. Majlisi goes on to say that the Imam died in his prison and was buried in the cemetery of Quraish on the south side of Baghdad.
Al-Fakhri adds,” Al-Rashid was at Rakka and sent orders that he should be put to death. They then brought a number of so called reputable men to Karkh to act as coroners and to testify publicly that the Imam died a natural death.
The place he was buried was a cemetery of the Quraish. But soon this place became the focus of pilgrimage on the grave of the Imam. A town grew around the grave yard. The name of the town became Kazimiya, the town of the Imam Kazim (as) A reputed school of theology was founded in this town which is still a source of learning for many students from all over the world.

Satan has power to misguide only those people who have relinquished their belief in one Allah (awj) and have surrendered to the temptations of Satan. Accordingly, Satan himself admits that he has no power over Allah’s (awj) sincere servants when he swears,
“I shall misguide them all except Your sincere servants.”
He said: This is a right way with Me: Surely, as regards My servants, you have no authority over them except those who follow you of the deviators.” [Holy Quran, al-Hijr; Shakir 15:30-42]

beacuse they never promised and never agreed on this solution, why you always try to twist the facts read this
india sought resolution of the issue at the UN Security Council, despite Sheikh Abdullah's opposition to it.[note 5] Following the set-up of the United Nations Commission for India and Pakistan (UNCIP), the UN Security Council passed Resolution 47 on 21 April 1948. The measure called for an immediate cease-fire and called on the Government of Pakistan 'to secure the withdrawal from the state of Jammu and Kashmir of tribesmen and Pakistani nationals not normally resident therein who have entered the state for the purpose of fighting.' It also asked Government of India to reduce its forces to minimum strength, after which the circumstances for holding a plebiscite should be put into effect 'on the question of Accession of the state to India or Pakistan.' However, it was not until 1 January 1949 that the ceasefire could be put into effect, signed by General Douglas Gracey on behalf of Pakistan and General Roy Bucher on behalf of India.[82] However, both India and Pakistan failed to arrive at a truce agreement due to differences over interpretation of the procedure for and the extent of demilitarisation. One sticking point was whether the Azad Kashmiri army was to be disbanded during the truce stage or at the plebiscite stage.[83]
The UNCIP made three visits to the subcontinent between 1948 and 1949, trying to find a solution agreeable to both India and Pakistan.[84] It reported to the Security Council in August 1948 that "the presence of troops of Pakistan" inside Kashmir represented a "material change" in the situation. A two-part process was proposed for the withdrawal of forces. In the first part, Pakistan was to withdraw its forces as well as other Pakistani nationals from the state. In the second part, "when the Commission shall have notified the Government of India" that Pakistani withdrawal has been completed, India was to withdraw the bulk of its forces. After both the withdrawals were completed, a plebiscite would be held.[85][note 7]The resolution was accepted by India but effectively rejected by Pakistan.[note 8]